Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	remain_v	8,161	5	7.7960	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00457	The art of dying well. Deuided into tvvo books. / Written by Roberto Bellarmine of the Society of Iesus, and Cardinall. ; Translated into English for the benefit of our countreymen, by C.E. of the same Society.; De arte bene moriendi. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Coffin, Edward, 1571-1626.	1621 (1621)	STC 1838.5; STC 1838.5; ESTC S90457	138,577	338

yet belieue learned men that affirme the same why wil they not belieue those thinges which God himselfe by his Apostles Prophets hath reuealed of his owne nature and by so many so great signes and miracles hath confirmed the same If the tentation be touching those things which we beliue God to haue done or still to doe as specially the transmutation of bread and wyne into the body and bloud of Christ the accidents of bread wyne remayning as before diuers exāples are to be alleadged of innumerable thinge● which we beliue God to haue done when as yet we are able to yield no reaso● hero● Who can conceaue the whole worlde a● the only will and commaund of God to haue beene able to be made of nothinge And yet many doe belieue it who yet cannot be brought to belieue the mystery of the Blessed Eucharist Who also were it not warranted by di●ine authority wold belieue the bodyes of all dead men turned into ashes or into dust or deuoured by beasts or changed into grasse in a moment at the commaund of our Lord to rise agayne And yet all Catholikes belieue this and confesse it in their Creed and the same belieued the holy Iob before some thousands Iob. 19. of yeares for he sayth I know that my Redeemer doth liue and in the last day I shall rise againe out of the earth and shall be clad againe with my skinne out of these then and other wōderfull workes of God which f●r surpasse our reach and capacity and are by the holy Catholike Church propounded for all to belieue we may be induced to belieue the other because the Church as testifyeth the Apostle is 1. Tim. 3. The piller foundation of Truth These things and the lik may be proposed vnto such as are tempted about matters be●onging vnto fayth Such as are tempted about their hope to them the greatnes of Gods mercy which is infinit and farre exceeding the number or greatnes of all our synnes is to be explicated Holy Dauid sayth in the psalme Our Lord is gratious and mercifull Psal 144. he is patient and very mercifull our Lord is good vnto all and his mercyes are ouer ●ll his workes Againe he is to be put in mynde of the propitiation or sacrifice to appease Gods wrath offered vp by the mediatour of God man Christ Iesus vpō the crosse of which S. Iohn saith He is the propitiatiō for our sins not for our●alon 1. Ioan. 2. but also for the sins of the whole world Thirdly the force of pennance is to be layed open before him which if it proceed from a hart truly contrite it neuer hath any repulse from God for the prophet most truly wrote Psalm 50. God will not despise a contrite humbled hart Then also let such a one call to his remembrance the example of the prodigall childe who had scarsely pronounced these wordes Father I haue sinned against heauen and before thee when as presently the bowells of his louing Father were moued to compassion and he cast himselfe on his sonnes armes imbraced him vested him a new put a ring on his fingar and caused a grea● banquet to be made ready for him and all this because his sonne that had beene lost was now found agayne Last of all the example of the Apostle S. Paul is to be proposed who whiles yet he did persecute the Church was preuented by the grace of God and changed from a persecutour into a pr●acher and this as the same Apostle writeth hapned to him that all sinners by his example might be conuerted no mā though neuer so wicked might despaire of the mercy of God This is a faythful saying worthy of al acceptance that Christ Iesus came into this world to saue sinners of whome I am the first or chiefe but therefore haue I obteyned mercy that in me Christ Iesus might shew all his patience for the instruction of such as should heerafter belieue in him to euerlasting life But such as are tempted with the most grieuous tentation of al other I mean with that which is against the loue of God and are prouoked to hate him and to loue the Diuell First they are to be taught that the Diuell is a lyar for thus sayd our Sauiour of him VVhen the Diuell speaketh a lye he speaketh of his owne because he is a lyar and Father of it where these words and Father of it Tract 41. in Ioan. hom 42. in Ioan. Genes 3. do signify the Diuell to be the Father of lyes as both Saint Augustine and Saint Chrysostome doe teach for the Diuell first before all other beganne to lye when he sayd vnto Eue and by her vnto Adam nequaquam moriemini you shall not dye for God had said vnto Adam that he should not eate of the forbidden tree if he would neuer dye on the other side the Diuell sayd that they should eate because they should not dye therefore there is no credit to be giuen vnto the Diuell because he is a lyar and the Father of lyes agayne the Diuell is already adiudged vnto hell fire withall his complices for thus God will speake vnto the wicked at the day of iudgement Goe yee accursed into hell fire which is prepared for the Diuell and his Angells they do therfore greatly erre who submit themselues to the Diuell hoping after death to rule and raigne in hell with him and there to haue great wealth and all manner of pleasures and finally it is cleere by experience that al the promises of the Diuell are deceatfull for hitherto there hath not beene one found that euer I could heare of who hath euer receaued the great treasures which the Diuell promised him or being condemned by lawfull authority to prison or to the galleys or to death hath beene able by his meanes ●o be deliuered These three things if they were seriously considered of such as desire their owne saluation perhaps there would be very few or rather none at all that would euer presume to fall from him who is true God truly most powerfull most wise most good to the diuel most lying most beggarly most miserable Of the fourth tentation we need not speake seeing that it hath euidently beene shewed that this tentatiō is not so hurtfull as healthfull vnto such as doe dye or if any desire a remedy out of the Scriptures to be able the better to beare endure the same let him whils that horrible spectacle doth last eyther reade or cause to be read vnto him the six twentith psalme which beginneth thus Dominus illuminatio mea salus mea quem timebo Our Lord is my light and my saluation whome shall I feare CHAP. XIII Of the thirteenth Precept of this Art of dying well when our Death is neere which is of the secōd remedy against the tentation of the Diuell VVE haue ●●spatched the first remedy against the particuler assaults of the Diuell now we

two testimonyes which shew the order obserued betweene the two Sacraments Extreme Vnction and ●he holy Eucharist there may be produced ●wo other which shew the Blessed Sacra●ent to haue beene the last although no ●ention be made in them of extreme Vnction In the life of Saint Ambrose which Paulinus wrote there is mentioned that he at the point of death receaued this heauēly food and hauing receaued it presently departed this life and the same writeth Methaphrast of Saint Iohn Chrysostome in his life so as it is cleere that this was the last Sacrament that was giuen to the sicke in ●ncient tymes Now a day●s we first arme the sicke with the Blessed Sacrament then after some dayes the disease continuing or encreasing we anneyle them with holy oyle both customes haue their reasons for approuance the ancient Fathers did cōsider the Sacrament of Extreme Vnction to be instituted both for the recouery of perfect health and to take away synnes or the relikes that remayned of them for so speaketh Saint Iames Is there any sicke amongst you Iac. 5. Let him fetch the Priests of the Church and let them pray ouer him annoynting him with oyle in the name of our Lord and the prayer of faith shall saue the sicke and our Lord shall rayse him vp and if he be in sinns they shall be forgiuen him The ancients then hoping by this sacred Vnction the corporall health of the diseased delayed not this Sacrament vntill that tyme when in the iudgement of Phisiti●ns the disease was desperate but as soone ●s it seemed in their iudgement to be dan●erous presently they made recourse vnto ●he holy vnction which also may be gathered of that which Saint Bernard writeth in the life of Saint Malachy the same Saint being sicke came downe on his feet from his chamber which was in the top of the howse to the Church that first he might receaue the holy Vnction then the Blessed Sacrament and hauing receaued them both he returned againe on his feet without the helpe of any to his chamber bed But now a dayes when they heare any mention to be made of extreme Vnction they thinke all at an end that the sicke man cannot escape for which cause the kinsfolkes and friendes of the partyes that be sicke not to terrify them with the apprehension of present death do delay as long as they can this Sacrament There is also another reason hereof which moued the ancients first to an●eyle the sicke then to giue them their ●eauenly foode because in the Sacramēt of Extreme Vnction the synnes are forgiuen as we haue heard out of the Apostle Sain● Iames and therefore of some ancient writers Extreme Vnction is called Po●nitenti● infirmorum the pennance of the sicke and remission of synnes togeather with pennance are most worthily premised as a preparation or dispositiō to the most high diuine Sacramē● of the Eucharist which requireth the greatest p●●ity that can be gotten in this life Finally all the Sacraments are ended and as it were sealed vp with the Sacrament of the body of our Lord and so we see that such as are of rype age when they are baptized as Turkes Iewes the like are presently after their baptisme confirmed admitted to be present at the sacrifyce of the Masse and to receaue the holy Eucharist so likewise such as did publike pennance after their pennance performed at least according to the auncient custome al wayes receaued the Blessed Sacrament and they who take Orders whether the lesser or greater after they haue taken them come to the holy communion and lastly such as are marryed doe strengthen and confirme the Sacrament of Marryage with the Sacrament of the Altar now in our dayes this order is alte●ed and that not without a iust cause For oftentymes it happynes that Extreme Vn●tion that the sicke person may not be a●frighted is put of for a longe tyme and there is danger least he leese his senses or vse of ●eason or for some other cause become vnfit if not vnable to receaue the B. Sacrament and ther●fore this wholsome food is giuen before for it is better that the order of giuing these Sacraments be changed then that the sicke should be depriued of the one that also most wholsome and comfortable and Extreme Vnction may be giuen vnto the sicke albeit he be in his agony or last pangs and conflicts with death although he neyther vnderstand or feele what is done so as yet he be aliue for the dead are capable of no Sacraments and so much of the order of ministring these Sacraments to the sicke Now I come to speake of the pretious body of Christ to be fruitfully giuē to the sicke and first I will briefly explicate what the sicke man is to doe before this Sacrament be brought vnto him then what the same sicke man is to do whē the body of Christ is present lastly how he ought to behaue himself after that he hath receaued it As for the first my counsayle shol● be vnlesse his Ghostly Father should suggest some other thinge according to the present occasions more necessary that the sicke man diligently ponder these wordes of Saint Thomas O sacred banquet in whi●● Christ is receaued the remembrance of his pass●●● is recounted the soule is filled with grace a pledge is giuen vs of the glory to come First then he shal attentiuely consider the holy Eucharist to be giuen to vs trauellers which tytle by Deuines is applyed vnto all mortall men by way of food that we faint not in the way in which we trauell towards out countrey especially at that tyme in the which we being wearyed with a longe iuorney we become weake and feeble this food is called a banquet and a sacred bāquet for although it be giuē vnder the forme of bread alone yet is it an entiere great banquet a banquet not prophane but sacred not of the body but of the soule and therefore it is added In quo Christus samitur in which Christ is receaued for vnder the formes or accidents of bread is the true body of Christ not separated from his soule and diuinity and for that it is a most great most excellent and most pretious thinge a great and most sweet banquet farre exceeding the tast of all earth●y sweetnes but fit to feed and delight the ●oule not the body What the fruites or commodityes are of this food is added when it is sayd The remembrance of our ●auiour his passion is recounted the soule is filled with grace and a pledge is giuen vs of our future glory The first fruite then is the remembrance of our Sauiours passion for which cause the body bloud of our Lord are consecrated vnder the twofold formes of bread and wyne that the forme of breade may represent his body separated from the bloud and so consequently dead and the forme of wyne represent his bloud separated from the body although that

pure most per●ect and to continew for all eternity and ●his may suffice in this place for the foure ●ast thinges Death Iudgement Hell and Heauen CHAP. V. Of the fifth Precept of the Art of dying well when our Death is neere which is of making our last will and Testament THE consideration of Death at hand and the foure last thinges being premised it followeth that he who maks himselfe ready to go out of the world doe dispose of his house Isay 38. for so the Prophet Isay warned King Ezechias saying Dispose of thy house for thou shalt not liue from which trouble all Religious men are discharged who can say with the Apostle Ecce nos reliquimus omnia secutisu●●s te Be hold we haue left all and haue followed thee Matt. 19. of which number Saint Augustine was one of whome Possidius writeth th●● in his life He made no will or testament because the poore seruant of Christ had not whereof to make it for albeit he were a Bishop yet according to the custome of Religious men he kept nothing as his owne But this Wil is to be mad at the beginning of the sicknes in case the patiēt haue not prudently preuented it by making it whiles he was in good health they doe much hurt hinder themselues who neuer thinke on making a Will vntill their sicknes still increasing they be forced thereunto by their friendes at what tyme they eyther beginne to leese their senses or certainly cannot then dispose of their thinges with that wisdome iudgement and maturity as they had disposed them had they made their Wills whiles they were in good health First of all before the sicke men make their wills they must think of paying their debts if so be that they be charged with any then to leaue their good vnto them to whome of right and equity they shall know them to appertayne not suffer themselues to be caryed away with affectiō towards those persons whō they most loue in case this be any way repugnant to iustice In such thinges as depend on their owne free gift let them first lay before their eyes the glory of God and then the necessityes of their neighbours and if they be very rich those thinges which before they ought to haue giuen to the poore let them not now thinke to haue satisfyed their conscience if with their other synnes they confesse also this vnto the priest their ghostly Father vnles they take order that the same thinges be giuen to the poore or rather vnlesse that they themselues do presently giue them For it is a common opinion of the holy Fathers and chiefe schoole Doctours that all superfluous thinges which the rich enioy are due vnto the poore of which thing we haue writen in the former book and ninth chapter and it is not needfull heere againe to repeate what I haue there sayd but of thinges which they may dispose of at their pleasure let them conferre with vertuous discreet men which be the workes of charity that then for the tyme and place are more acceptable vnto God somewhere perhaps it will more import to buyld a Church or place for common buriall elswhere to place poore maydes in honest wedlocke elswhere to ●uyld an Hospitall to help the number of sicke persons elswhere to bestow almes on such as begge in the streets elswhere to redeeme captiues and the like and finally in such distributions there if no better rule to be obserued Lib. 3. off Cap. 48.3 p. Past adm 21. then as Saint Ambrose sayth sincere Fayth and discreet prouidence or as Saint Gregory sayth Charity with prudence or prudence conioyned with charity This in my iudgement is of speciall moment and seriously to be considered that the almes which are giuen by the liuing or else are appointed to be giuen by such as are to dye that then they be specially giuen or appointed when as he that giueth or appointeth them is gratefull vnto God for then both to the one other they are very meritorious and such bountifull almes-giuers are receaued of their good friendes into the euerlasting tabernacles according vnto Christ his promise in S. Luke for if they be giuen or appointed to be giuē by a wicked man the almes auaile nothing to euerlasting life whatsoeuer it doe in respect of other merits neyther for them are the giuers receaued into the euerlasting tabernacles wherefore the party that is guilty of mortall synne and hath made his last will and testament in that state is to aske counsaile of a discreet ghostly Father or some other of his vertuous frends that after a Confession entierly and perfectly made he confirme allow and ratify whatsoeuer he had disposed in his former will especially for the bestowing of almes on the Church or poore people after his death Hereunto last of all is to be added that he who in his last will and testament hath beene liberall vnto his neighbours that he be not vnmyndfull of his owne soule when as it may very well fall out that he go not directly after his death into heauen but first passe through the place of purging fire wherefore he shall do both prudently and religiously if he command one part of the almes to be giuen vnto Priests who may offer vp sacrifices vnto our Lord for his soule for as the Scripture testifyeth It is a holy and wholsome thought to pray for the dead 2. Mach. Cap. 12. that they may be deliuered from their syns so in the second of the Machabees out of which place Saint Augustine gathereth à fortiore that the soules of faythfull Christians departed this life are much more holpen by the sacrifyce of the body bloud of Christ in the Masse then they other were by the sacrifices of beasts in the old testament CHAP. VI. Of the sixt Precept of this Art of dying well when our Death is neere which is of the Confession of our sinnes AFTER the consideration of the former points it is necessary that a man gone in yeares or taken with a dangerous sicknes do seriously casting aside all other cares apply his mynd duly to receaue the Sacrament of Pennance for it often happens that at what tyme the Sacrament of Pennance is most necessary that then it is with lesse disposition receaued of the Penitent such as are grieuously sicke or hindered with sorrowes or weakenesse or want of iudgement or horrour of death at han● or loue of their deere frends whō vnwillingly they leaue make a very maymed and imperfect confession for being in those ●nguishes they can hardly stirre thēselues vp vnto true and sincere contrition or sorrow for their offences My selfe can be a witnesse of this difficulty which such for the most part doe fynd for when at a tyme I visited a frend a rich Gentleman who by reason of a great synne he had committed fell into a deadly disease told him that there was nothing better for him to seeke